Mourning on Dead & Martyrs from Ahle Sunnah

I didn’t wanted to have a  debate on this blog as some people have raised a question on Mourning on Imam Husein (a.s) then it was necessary to reply and make other readers also aware of the truth. I have quoted & highlighted just few traditions from Ahle Sunna, there are numerous such tradition which proves on Mourning & remembrance on Imam Husein (a.s) as a sunna because of his High position and greatest sacrifice for saving the ISLAM. Imam Husein (a.s) hold such a high position in the eyes of humanity that even the non believers remembers his sacrifice every year….Inshallah if God wills will post more references related to this.

To remember the Martyrs is not only the Sunnah of Prophet(s) but also the practice of Sahaba

When read in Al Bidayah wa al Nihaya, Volume 4 page 45, published Beirut:
It is narrated by Abu Hurariah(r) that the Prophet(s) used to visit the graves of martyrs every year. When He(s) would reach the entrance of the mountain, He(s) would say (to the martyrs): ‘Asalam alailekum Bima Sabartum’. This means ‘peace be on you due to your patience and you have reached a pleasant place due to this.’ Then after Prophet(s), Abu Bakar also used to come (every year), and after him Umar used to do the same and then Usman also did the same”After this narration the word ‘every year’ is recorded in the narrations of Waqidi.

The Shi’a accordingly commemorate the memory of martyrs of Kerbala every year. The Prophet (s) and his companions would visit the graves of Uhud’s martyrs every year. Similarly we like to go to the tomb of Imam Husayn (as) every year in Muharam.If one cannot implement this practise by practically visiting Kerbala every Muharam there is no grounds to abandon it altogether, we seek to do as much as we can to remember our ill-treated Imam. So we commemorate the day with processions, conferences, and mourning to show our love and faith, though we cannot go to the tomb every year.

Mourning from History & it’s repeatation

1. Mourning by Adam (as) and Hawa (as) for their slain son.
“The Father and Mother of humanity wept for their son Habeel for so long that their tears turned into a stream”. [Tareekh Yaqoobi, volume 1, page 3]

2. It is said that Prophet Yaqoob (a.s.) wept so much for his son Yusuf (a.s.) that the pupils of his eyes became white.
“And he turned away from them, and said: O my sorrow for Yusuf! And his eyes become white on account of the grief,” (Surah Yusuf 12:84)

3.Unanimously all Muslim agree that the Holy Prophet (s) named the year in which Khadija (as) and Abu Talib (as) died as “Aam al Huzn” i.e. The Year of Grief’.

What other reason could there be for naming a whole year as ‘Aam al Huzn’, other than the Prophet(s) dedicating it to commemorate the loss of his uncle and beloved wife? Is this act of the Prophet(s) a Sunnah or not? We the Shi’a mourn our Imam (as) for ten days, Rasulullah (s) mourned for an entire year. Even after the passage of a year Rasulullah (s) never got over this grief, and this was known to Ayesha who wanted him (s) to abandon his remembrance of his dead wife.

We read in Saheeh al Bukharee Hadeeth: 5.166 this narration from Ayesha:

“I did not feel jealous of any of the wives of the Prophet as much as I did of Khadija though I did not see her, but the Prophet used to mention her very often, and whenever he slaughtered a sheep, he would cut its parts and send them to the women friends of Khadija. When I sometimes said to him, “(You treat Khadija in such a way) as if there is no woman on earth except Khadija,” he would say, “Khadija was such-and-such, and from her I had children”.

The testimony of Ahl’ul Sunnah’s from H.Aysha is clear evidence that the Prophet (s) never got over grieving his wife and it is obvious that the Dhikr of Khadija (as) would also have taken place in presence of receptive ears. The process of Dhikr between a speaker and listener is called a congregation (Majalis). We likewise commemorate the deaths of Khadija (as) and Abu Talib (as) and the martyrdom of Imam Husayn (as).If Muslims have no issue with celebrating nights such as the Miraaj of our Prophet (s) then there is no reason to abandon the remembrance of calamities because both grief and happiness are important in life.

4. H.Umar said: ‘whenever I venture out at sunrise I remember the death of my brother Zaid bin Khattab [al Bidaya wa al Nihaya, Volume 6 page 370].

Look at the words of your Master Umar who remembered the death of his brother throughout his life. so what it the harm in remembering the death of Holy prophet (s.a) or his grandson Imam Husein (a)

5. We read in the Sunni text Gham – e – Husayn, Page 7 the following words of this Sufi Saint: The ten days of Muharam are for we Muslims, days of mourning and grief. To lament on the slaughtered Imam is certainly following in the Holy Prophet’s (a) footsteps. I consider weeping and lamenting on Imam Husayn (as) and making others too cry & weep an act of great reward. I do not wish to talk or remember anything other than the Tragedy of Imam Husayn (as) during these ten days of Muharam. All the Saints and holy men and Sufi personalities in Hindustan have always openly expressed grief and sorrow and cried and wept profusely on the Day of Ashura. Maulana Shah Muhammad Suleiman Hanafi Qadri Chishti, the residing Saint of Phulwari Shareef also commemorated this grief & sorrow.
If expressing grief and sorrow, weeping for Imam Husayn (as) and making others do the same were Haraam, then all the Sufi Saints and holy men of Hindustan would not have perpetually practiced this sorrow during their

6. “Imam al Harmain” whose actual name was Abdal Malik having Ziauddin as his title, according to Allamah Shibli Naumani was considered as a supreme scholar of his era and many renowned ulema were his students which included Imam Ghazali. Imam Ghazali while mentioning the mourning over his death writes in his authority work ‘Kunjeena Hidayaath’ the Urdu translation of Kameela Sa’aadth page 3 “The Imam of Haramain died in 478 Hijri. At that time all the market stalls in Nishapur were closed and the pulpit in the Jami Mosque was broken, his students that numbered almost 400 destroyed their books and pens and mourned him for a whole year.”

We appeal to justice. These are the people, who have a historical enmity with writing materials, but we have no idea why the pulpit was destroyed. Did these esteemed students (who were themselves scholars) have no knowledge of the verses on patience

7. Shah Abdul Aziz Muhadith Dehlavi while explaining the philosophy of Martyrdom writes in the preface of his Book ‘Sirr al Shahdatain’: “The martyrdom of Imam Husayn (as) is in reality the martyrdom of his grandfather Muhammad Mustafa (s)” We therefore infer from this that mourning of the leader of the martyrs, Husayn (as) is mourning (Azadari) of his grandfather the Seal of Prophets, the most beloved of Allah’s creation, Muhammad Mustafa (s).

8. In Uswa – e – Sufia Uzzaam, Page 9 that : Sheikh al Islam Maqdoom Ala’ al Haq Pindavi (ra) used to mourn for all ten days of Muharam and would say: “How could one achieve sainthood when he does not mourn and weep on the family of the Holy Prophet (s) and perform Azadari for these pure personalities? One who doesn’t have a heart of stone.” 

Thus a Sunni saint has himself declared that he who does not perform Azadari cannot be a saint (wali) and he who abstains from such mourning, is stone – hearted.

9. When we read about Owais al-Qarni the great Muslim Sahabi, praised by both Shi’a and Sunni erudite.

He had an immense love for the Holy Prophet (s). When the news reached him in Yemen that two teeth of the Holy Prophet (s) were brokenin the battle of Ohad, he extracted all his teeth. When the Holy Prophet (s) got the news in Medina that Owais had struck down all his teeth, he (s) exclaimed, “Indeed Owais is our devoted friend”. This event can be found written in [Seerate Halbia’ vol II, page 295.]
The renowned Sunni Scholar Shiekh Farid al Din Attaar in ‘Tadhkhirah tul Awliya’ Urdu translation page 17 and 18 writes:
” Uways Qarni (ra) said to Umar Khattab (ra): ‘If you were true in friendship than why on the day when the holy teeth of the Prophet (s) were broken didn’t you break your teeth in companionship? Because, it is a condition of companionship.’ Then he showed his teeth all of which were broken and said ‘I broke all of my teeth without seeing you (O Prophet) and in the state of Ghaybah in your companionship. I had
broken one tooth but couldn’t get satisfaction so kept on breaking them one by one until I had broken them all ‘”.

Had the breaking of teeth by Uways Qarni (ra) been in opposition to Shariah,

Umar would certainly have pointed it out at the time or at least commented and answered the accusation by Uways Qarni (ra) of his less than perfect companionship. The silence of Umar proves that he didn’t deem the act of breaking one’s teeth as done by Uways Qarni (ra) as opposed to Shariah but considered it an act of sincerity and also a proof of friendship

Secondly even Holy prophet (s) did not condemn this act but was happy with this extreme form of self harm and said “Indeed Owais is our devoted friend”  so this proves that self harming in love of Holy prophet (s) was the sign of ectreme Love which isnot bidat nor prohibited.  

Weeping on death of Holy prophet (s)

Ibn Abbas cried and even Bhukari in his Sahih mentions this incident as a “Calamity of Thursday”

Narrated by Said bin Jubair
That he heard Ibn ‘Abbas saying, “thursday! And you know not what thursday is? After that Ibn ‘Abbas wept till the stones on the ground were soaked with his tears. On that I asked Ibn ‘Abbas, “What is (about) thursday?” He said, “When the condition (i.e. health) of Allah’s Apostle deteriorated, he said, ‘Bring me a bone of scapula, so that I may write something for you after which you will never go astray.’The people differed in their opinions although it was improper to differ in front of a prophet, They said, ‘What is wrong with him? Do you think he is delirious? Ask him (to understand). The Prophet replied, ‘Leave me as I am in a better state than what you are asking me to do.’ Then the Prophet ordered them to do three things saying, ‘Turn out all the pagans from the Arabian Peninsula, show respect to all foreign delegates by giving them gifts as I used to do.’ ” The sub-narrator added, “The third order was something beneficial which either Ibn ‘Abbas did not mention or he mentioned but I forgot.’

[SAHIH BUKHARI, Eng Volume 4, Book 53, Number 393 ]

H.Abu Bakr wept on death of Holy prophet (s)
Narrated by H.’Aisha
Abu Bakr came from his house at As-Sunh on a horse. He dismounted and entered the Mosque, but did not speak to the people till he entered upon ‘Aisha and went straight to Allah’s Apostle who was covered with Hibra cloth (i.e. a kind of Yemenite cloth). He then uncovered the Prophet’s face and bowed over him and kissed him and wept, saying, “Let my father and mother be sacrificed for you. [SAHIH BUKHARI, Volume 5, Book 59, Number 733

All people wept on death of Holy prophet (s)

Narrated by H.’Aisha
(the wife of the Prophet) Allah’s Apostle died while Abu Bakr was at a place called As-Sunah (Al-‘Aliya) ‘Umar stood up and said, “By Allah! Allah’s Apostle is not dead!” ‘Umar (later on) said, “By Allah! Nothing occurred to my mind except that.” He said, “Verily! Allah will resurrect him and he will cut the hands and legs of some men.” Then Abu Bakr came and uncovered the face of Allah’s Apostle, kissed him and said, “Let my mother and father be sacrificed for you, (O Allah’s Apostle), you are good in life and in death. By Allah in Whose Hands my life is, Allah will never make you taste death twice.” Then he went out and said, “O oath-taker! Don’t be hasty.” When Abu Bakr spoke, ‘Umar sat down. Abu Bakr praised and glorified Allah and said, No doubt! Whoever worshipped Muhammad, then Muhammad is dead, but whoever worshipped Allah, then Allah is Alive and shall never die.” Then he recited Allah’s Statement.: “(O Muhammad) Verily you will die, and they also will die.” (39.30) He also recited: “Muhammad is no more than an Apostle; and indeed many Apostles have passed away, before him, If he dies Or is killed, will you then Turn back on your heels? And he who turns back On his heels, not the least Harm will he do to Allah And Allah will give reward to those Who are grateful.” (3.144) The people wept loudly….. [SAHIH BUKHARI,Volume 5, Book 57, Number 19]


Holy Prophet(s) wept on the death of his son Ibrahim 
Narrated by Anas bin Malik
We went with Allah’s Apostle (p.b.u.h) to the blacksmith Abu Saif, and he was the husband of the wet-nurse of Ibrahim (the son of the Prophet). Allah’s Apostle took Ibrahim and kissed him and smelled him and later we entered Abu Saif’s house and at that time Ibrahim was in his last breaths, and the eyes of Allah’s Apostle (p.b.u.h) started shedding tears. ‘Abdur Rahman bin ‘Auf said, “O Allah’s Apostle, even you are weeping!” He said, “O Ibn ‘Auf, this is mercy.” Then he wept more and said, “The eyes are shedding tears and the heart is grieved, and we will not say except what pleases our Lord, O Ibrahim ! Indeed we are grieved by your separation.” [SAHIH BUKHARI, Volume 2, Book 23, Number 39]

Holy Prophet(s) wept on the death of  son of one of his daughters 

Narrated by Usama
A son of one of the daughters of the Prophet was dying, so she sent a person to call the Prophet. He sent (her a message), “What ever Allah takes is for Him, and whatever He gives is for Him, and everything has a limited fixed term (in this world) so she should be patient and hope for Allah’s reward.” She then sent for him again, swearing that he should come. Allah’s Apostle got up, and so did Mu’adh bin Jabal, Ubai bin Ka’b and ‘Ubada bin As-Samit. When he entered (the house), they gave the child to Allah’s Apostle while its breath was disturbed in his chest. (The sub-narrator said: I think he said, “…as if it was a water skin.”) Allah’s Apostle started weeping whereupon Sa’d bin ‘Ubada said, “Do you weep?” The Prophet said, “Allah is merciful only to those of His slaves who are merciful (to others).”  [SAHIH BUKHARI, Volume 9, Book 93, Number 540]

Holy Prophet(s) wept on the death of Zaid, Jafar & Abdullah bin Rawaha

Narrated by Anas bin Malik
The Prophet said, “Zaid took over the flag and was martyred. Then it was taken by Jafar who was martyred as well. Then ‘Abdullah bin Rawaha took the flag but he too was martyred and at that time the eyes of Allah’s Apostle were full of tears. Then Khalid bin Al-Walid took the flag without being nominated as a chief (before hand) and was blessed with victory.” [SAHIH BUKHARI Volume 2, Book 23, Number 338]

Narrated by Anas bin Malik
Allah’s Apostle delivered a sermon and said, “Zaid received the flag and was martyred, then Ja’far took it and was martyred, then ‘Abdullah bin Rawaha took it and was martyred, and then Khalid bin Al-Walid took it without being appointed, and Allah gave him victory.” The Prophet added, “I am not pleased (or they will not be pleased) that they should remain (alive) with us,” while his eyes were shedding tears. [SAHIH BUKHARI Volume 4, Book 52, Number 29]

Holy Prophet(s) wept on the death of Sad bin ‘Ubada 

Narrated by ‘Abdullah bin ‘Umar
Sad bin ‘Ubada became sick and the Prophet along with ‘Abdur Rahman bin ‘Auf, Sad bin Abi Waqqas and ‘Abdullah bin Masud visited him to enquire about his health. When he came to him, he found him surrounded by his household and he asked, “Has he died?” They said, “No, O Allah’s Apostle.” The Prophet wept and when the people saw the weeping of Allah’s Apostle (p.b.u.h) they all wept. He said, “Will you listen? Allah does not punish for shedding tears, nor for the grief of the heart but he punishes or bestows His Mercy because of this, He pointed to his tongue .” and added, “The deceased is punished for the wailing of his relatives over him.” ‘Umar used to beat with a stick and throw stones and put dust over the faces (of those who used to wail over the dead). [SAHIH BUKHARI Volume 2, Book 23, Number 391]

The tradition of Umar and his son as explained by H.Ayesha
Narrated by ‘Abdullah bin ‘Ubaidullah bin Abi Mulaika
……Ibn Abbas added, “When ‘Umar died I told all this to Aisha and she said, ‘May Allah be merciful to Umar. By Allah, Allah’s Apostle did not say that a believer is punished by the weeping of his relatives. But he said, Allah increases the punishment of a non-believer because of the weeping of his relatives.” Aisha further added, “The Quran is sufficient for you (to clear up this point) as Allah has stated: ‘No burdened soul will bear another’s burden.’ ” (35.18). Ibn Abbas then said, “Only Allah makes one laugh or cry.” Ibn Umar did not say anything after that  [SAHIH BUKHARI Eng Volume 2, Book 23, Number 375] & [Sahih Muslim. Chap. 9, Tradition No.25]

Zainab binte Jahash the wife of Prophet (s.a.w.s.) narrates:
One day the Messenger of Allah (s.a.w.s) was in my house and Husain (a.s.) was also there. For some moments I forgot about him. He entered into the Prophet’s room. I tried to pick him up but the Messenger of Allah restrained me. Then he stood up to perform the prayers while holding Husain (a.s.) in his arms. When he went into ruku (bending in genuflection) or sajdah (prostration) he put down Husain (a.s.) and again took him in his arms when he stood up. Then he sat down and wept. When he finished his prayers I said, “O Messenger of Allah! Today I have seen you do something that I had never seen before.”
He said, “Jibraeel came to me and informed me that this Husain (a.s.) will be killed by my ummat (people).” (Mustadrakul Sahihain, 4:398)
He then showed me the soil of the place of his martyrdom. He gave me (a handful of) red dust.”

It is human’s nature that a person weep or grief on him, whom he loves very much. No one weeps on an unknown person or enemy. It is not BIDDAD to weep, because weeping is in human’s nature and it is gifted by ALLAH, so He never prohibit such a thing which He has kept in our nature. As ALLAH says in Holy Quran, “And that is He (Allah) it is Who makes (Men) laugh and makes (them) weep”. (Chp-53 : Verse-43)

Now you can judge by this few tradition with YOUR SELVES,
1) Whether Weeping is in human’s nature and its attachment is with the heart or not?
2) If someone is put to death by torture, whom we love, then, will we weep in his respect or not?
3) If such a tragedy falls on the day of Eid, or any death occurs in our family, shall we celebrate that day as a Eid?
4) If Prophet Muhammad (P.) can weep on Hazrat Husain (p), Why can’t we?
5) Is it suitable to celebrate Marriage, Birthday or any other function in the month of Muharram?
6) Do we celebrate or do we attend such happy occasions when there is a death of our beloved? where as Imam Husein (a) was the beloved of Holy prophet (s)
7) Whether grieving for martyr is Biddad or Sunnah of Holy Prophet (P.)?  Whether a day of Ashura is a day of Sorrow or Happiness?

Other links:


The Reality of Taqwa

The word ‘Taqwa’ is derived from the root ‘waqaya’ which means ‘to safeguard’ or ‘to abstain’. In the Islamic terminology it is defined as the action of restraining oneself from disobeying the commands of Allah. When Imam Ja’far as-Sadiq (a.s.) was asked to elaborate on the meaning of the word, ‘Taqwa’ he replied, “Submit to the command (of Allah) and do not go near the prohibited.” It means that one should endeavor to fulfill all the commands of Allah and abstain from the prohibited things. On the basis of this, Taqwa is classified into two types:
The first type of Taqwa consists of compulsory obedience to Allah in fulfilling the compulsory duties (wajibaat) and not leaving even a single duty unperformed. The obligatory commands (wajibaat) are those which, if not carried out, invite the wrath of Allah. Also, as far as possible one should try not to forgo the recommended acts (Mustahabbaat). The recommended acts are those, which if performed earn blessings but if not carried out do not make one liable for punishment.

Sin Obliterates the Good Deeds

Certain Greater Sins (Gunah-e-kabira) render the good deeds void, the details of which will follow in the coming discussions. In brief, it must be mentioned that to refrain from sins is more important than performing good deeds. The following narrations are quoted in support of this statement:

The Importance of Abstaining From the Prohibited

First Tradition

Imam Ja’far as-Sadiq (a.s.) said,
“To refrain from eating a single morsel of Haraam is, near Allah, more valued than the performance of two thousand rakats of recommended prayer.”

Second Tradition

Imam Ja’far as-Sadiq (a.s.) said,
“To forgo a single dirham of prohibited money, is equal near Allah, to seventy accepted Hajjs.”

Third Tradition

He continued:
“Strive more to perform good deeds. However if you cannot perform a good act (at least) do not disobey (the commands of Allah). Because if one lays the foundation of a building and does not spoil it, then, even if the progress is slow, the building will definitely rise. (Conversely) The person who lays the foundation and at the same time spoils it, then it is sure that the walls of this building will never be raised.”
(Iddatud-Dai, page 235)

Fourth Tradition

The Holy Prophet (s.a.w.s.) said:
“For the person who recites ‘Subhanallah’, Allah plants a tree in Paradise.”

On hearing this a man from Quraish stood up and said, “If it is this way, then there must be many trees for us in the Paradise?” The Holy Prophet (s.a.w.s.) replied,

“Yes, but you must beware that you don’t set fire from here to burn them all down.”
(Iddatud-Dai page 235)

Fifth Tradition

“Jealousy devours belief, like fire devours wood.”

Ill-Gotten Wealth Burns Down The Acts of Worship

Sixth Tradition

The Holy Prophet (s.a.w.s.) said:
“On the Day of Judgement there would be people whose good deeds will be as heavy as the mountains of Tahama. Inspite of this it would be ordered that they be tossed into the fire of Hell.”

Upon this someone said, “O! the Prophet of Allah (s.a.w.s.), were these people performing salaat (prayers)?”,

“Yes, they used to pray, and fast, and also spend a part of the night in worship. But, whenever they chanced upon something which gave them pleasure, they used to rush to it without thinking whether it was right or wrong.”

Not Giving the Rights of the People
A Barrier for the Acceptance of Good Deeds

Seventh Tradition

The Holy Prophet (s.a.w.s.) said:
“I have been commanded by Allah to warn my people and say, ‘Do not go from one mosque to another while someones rights are upon you. If such a person stands up for prayers in that condition, I send my curses upon him till he restores the rights to its owner.” (Iddatud-Dai page 236)

Eighth Tradition

The Holy Prophet (s.a.w.s.) said,
“There is an angel of Allah who raises the call every night from ‘Baitul Muqaddas’: “Whoever partakes of the prohibited things, Allah does not accept any of his deeds be they obligatory or recommended.”

Good Deeds are Accepted Only if Accompanied by Piety.
(Abstinence From the Prohibited Things)

Ninth Tradition

“Even if you stand for prayers like a tent peg planted on the ground and keep fasting till you resemble a dried stick and stoop like a bow, Allah will not accept any of your deeds till you have the piety to guard against the evil deeds.”

Sin is a Barrier to the Acceptance of Invocation (Dua)

Tenth Tradition

Hazrat Musa (a.s.) passed by a person from his followers who was in prostration. After completing his chore Musa (a.s.) returned to find him still in prostration. He said, “If I had the power to grant your wish I would surely have granted it.” Allah revealed to Musa (a.s.) that, “Even if this man prostrates for Me till his head gets detached from his neck, I will not accept his deeds, till he abstains from that which I dislike and does that which pleases Me. Otherwise sin hinders the supplications from acceptance.”
(pg. 125 ibid)

Refraining From Sins is Genuine Worship

Eleventh Tradition

“Abstaining from sins is the basis of religion. Hence, refrain from sins in order to become the most pious worshipper. Adorn yourself with piety. Do not perform a single good deed without piety. Surely that deed is most acceptable by Allah which is accompanied by piety, even though it may be trifle. As Allah says, “Allah accepts the good deeds only from the pious people.”

Hence if you succeed in remaining aloof from sins, then even if your good deeds are paltry, they would be accepted by the Lord. And when the Lord of the Worlds accepts a deed it cannot be termed as trifle or paltry.

Avoidance of Sins is a Must:

Considering the tradition quoted above one is compelled to conclude that it is necessary to dread sinful acts and to be ever cautious of the vices. Only then are the good actions of any consequences. The good deeds must also be performed in such a manner that we strive to emulate as closely as possible the examples set by the high ideals of our Ahlul Bayt (a.s.). It should not be that good actions are rendered null and void due to sins. It is necessary to be careful of such an impending loss and disaster for which we ourselves would be responsible.

Good Actions Could Be Blown Away Like Dust

Sulaiman bin Khalid says; ” I asked Imam Ja’far as-Sadiq (a.s.) regarding the Quranic verse

(And We will proceed to what they have done of deeds, so We shall render them as scattered floating dust.
(Surah Furqan 25:23)

He said,
“By Allah, even if their deeds are as white as Egyptian cotton, but if they find sin and lewdness they do not abstain from it.”

In other words, their good deeds are scattered like dust due to the lack of piety, and hence are of no value at all. Allama Majlisi (r.a.) writes in the explanation of this tradition, “Worship and obedience is rendered null due to sin.”

A Large Number of Pious People Will Enter Paradise

Imam Ja’far as-Sadiq (a.s.) said,
“Allah revealed to Hazrat Musa (a.s.), “Verily, My slave cannot achieve nearness to Me without the three things which I like.” Musa (a.s.) asked with reverance, “My Lord what are those three things?” Allah replied, “O! Musa those three things are: To practice piety in this world, to abstain from sins and to weep due to fear.” Musa (a.s.) asked, “Does one who fulfills the three things gets compensation and reward?” Allah replied, “One who practices piety in this world will get Paradise. One who weeps due to My fear will be accorded such a high position that no else would be able to reach it. The deeds of all the creatures shall be accounted. But one who abstains from that which I have forbidden, then accounting of his deeds will not be carried out; he would be admitted to Heaven directly.”


I…        My view is……

I Like …..     I think….    

I am always like that…….

In my opinion….

I was right….   ME…..

I didn’t make the mistake….

See this nice presentatin on Self-Admiration

>> I, ME, EGOISM <<

Etiquette of Drinking (آداب الشرب)

Imam al-Sadiq (a.s) said: “ When anyone of you drink water and say Bismillah (English, In the name of Gad), then he interrupts drinking and says, Alhamdo lillah (English, Praise be to Allah), and repeats the process three time, water will praise the Lord on his behalf (as long as it stays in his stomach) until it leaves his body.” (Reference: Al-Wasa`il, from the book of foods and drinks)

•عن أبي عبد الله (ع) قال : اذا شرب أحدكم الماء فقال : بسم الله .. ثم قطعه فقال : الحمد لله ، ثم شرب فقال : بسم الله .. ثم قطعه فقال : الحمد لله ، ثم شرب فقال : بسم الله .. ثم قطعه فقال : الحمد لله ، سبح ذلك الماء له مادام في بطنه الى أن يخرج . {الوسائل من ابواب الاشربة والاطعمة}

According to abu-Dawood al-Raqy. “ I was in Imam al-Sadiq’s (a.s) place when he asked for a drink. When he started drinking, he began shedding tears and his eyes were bathed with it. He then said to me: ‘ O, Dawood! May Allah’s curse be upon the one who murdered al-Husayn (a.s); I have never drank cold water but remembered al-Husayn (a.s); no man drinks water and remembers al-Husayn (a.s) and his household and curses his murderers but a hundred thousand righteous deeds are reckoned to his credit and a hundred thousand bad deeds are dropped from his credit; and his rank will be raised by a hundred thousand and he is given the credit of freeing a hundred thousand men, and Allah will gather him delighted with al-Husayn (a.s).” (Reference: Al-Wasa`il, from the book of permissible beverages)

•عن داود الرقي قال : كنت عند أبي عبد الله (ع) اذ استسقى الماء ، فلما شربه رأيته قد استعبر واغرورقت عيناه بدموعه ثم قال لي : ياداود .. لعن الله قاتل الحسين (ع) اني ماشربت ماءً بارداً الا ذكرت الحسين (ع) ، ومامن عبد شرب الماء فذكر الحسين (ع) وأهل بيته ولعن قاتله .. الاكتب الله عز وجل له مائة ألف حسنة وحط عنه مائة ألف سيئة ورفع له مائة ألف درجة ، وكأنما أعتق مائة ألف نسمة ، وحشره الله يوم القيامة معه ثلج الفؤاد .{الوسائل من أبواب الاشربة المباحة}

According to Solayman Bin Khalid: “ I asked for abu-Abdullah’s (Imam al-Sadiq a.s) opinion on the uninterrupted gulping of beverages, he replied: ‘ It is reprehensible (not commendable) and that is (what the Koran calls) al-Heem’s (thirsty camels’) way of drinking. I said: ‘What are they?’ He replied: ‘Camels’. (Reference: Al-Wasa`il, from the book of permissible beverages)

•عن سليمان بن خالد قال : سألت أبا عبد الله (ع) عن الرجل يشرب بالنفس الواحد قال : يكره ذلك وذاك شرب الهيم .. قلت : وماالهيم ؟ .. قال : الابل . {الوسائل من أبواب الاشربة المباحة}

According to Jarrah al-Mada`iny: “ Imam al-Sadiq (a.s) did not like it when a man eats with his left hand, drinks with it or receives with it.” (Reference: Al-Wasa`il, from the book of permissible beverages)

•عن جراح المدايني قال : كره أبو عبدالله (ع) أن يأكل الرجل بشماله ، أو يشرب بها ، أو يتناول بها .{الوسائل من أبواب الأشربة المباحة}

Imam al-Sadiq (a.s) said: “ If you want to drink water at night, stir the vessel and say: O, water (twice), Zamzam (the well in Holy Mecca, close to Kaaba) and the Euphrates (river) extend their greetings to you.” (Reference: Al-Wasa`il, from the book of permissible beverages)

•قال أبو عبدالله (ع) : اذا أردت أن تشرب الماء بالليل فحرك الاناء ، وقل : يا ماء ، ماء زمزم والفرات .. يقرآنك السلام . {الوسائل من أبواب الأشربة المباحة}

Imam Ali (a.s) said: “ Water is the superior beverage in this world and in the hereafter.” (Reference: Al-Wasa`il, from the book of permissible beverages)

قال أمير المؤمنين (ع) : الماء سيد الشراب في الدنيا والآخرة . {الوسائل من أبواب الأشربة المباحة}

The Prophet (s.a.w) said: “ Offering water is the best kind of donations.” (Tib al-Nabiy)

قال النبي(ص) : أفضل الصدقة الماء .{طب النبي(ص)}

The Prophet (s.a.w) said: “ Sip water and do not gulp it down.” (Tib al-Nabiy)

قال النبي (ص) : إذا اشتهيتم الماء فاشربوه مصاً ، ولا تشربوه عباً.{طب النبي (ص)}

Imam al-Sadiq (a.s) said: “Had they drank less water, their bodies would have been sounder. When the Prophet (s.a.w) ate fatty food, he used to drink less water. When he was asked about it, he said: ‘It makes food more palatable.”

قال الصادق (ع) : لو أنهم أقلوا من شرب الماء لاستقامت أبدانهم .. قال : وكان النبي ص إذا أكل دسما أقل من شرب الماء .. فقيل له : يا رسول الله .. إنك لتقل من شرب الماء ، فقال : إنه أمرأ للطعام .

Imam al-Baqir (a.s): “ It is tastier and healthier to drink water from the standing position.”

قال الباقر (ع) : شرب الماء من قيام أمرأ و أصح.

The Prophet (s.a.w) said: “ The water of (the well of) Zamzam is a remedy.” {Drinking Zamzam’s water remedies the illness}. (Reference: Al-Wasa`il, from the book of permissible beverages)

قال رسول الله (ص) : ماء زمزم دواء مما شرب له .{الوسائل من أبواب الأشربة المباحة}

Eating Etiquette (آداب الاكل)

After finishing the meal

Imam al-Ridha (al-Riza) (a.s) said: “ After you finish eating, lay on your back and put your right leg on the left one.” (Reference: Al-Wasa`il, from the book of foods and drinks)

Imam `Ali (a.s) said: “ Eat what falls off the table for it is, by God’s leave, a remedy for every malady to whoso wants to use it (as a remedy).” (Reference: Al-Wasa`il, from the book of foods and drinks)

Al-Hasan Bin Mo`awiya reported on the authority of his father: “ We had a meal at Imam al-Sadiq’s (a.s) place. When the table was lifted, he picked up what fell off it and ate it and said, ‘It keeps away poverty and increases offsprings’. (Reference: Al-Wasa`il, from the book of foods and drinks)

The Prophet (s.a.w) said: “ Eating a piece of bread after coming across it is counted as a single righteous deed; and washing a piece of bread and lifting it from dirt, is counted as seventy righteous deeds.” (Reference: Al-Wasa`il, from the book of foods and drinks)

Imam al-Ridha (a.s) said: “ He who eats something inside of his house and some of it falls off, let him pick it up; and he who eats something in the desert or outdoors, let him leave it for the birds and the wild animals.” (Reference: Al-Wasa`il, from the book of foods and drinks)

The Prophet (s.a.w) said: “ He who traces what falls off his table and eats it, will have poverty deport him, his offsprings and the offsprings of his offsprings until the seventh (generation).” (Reference: Al-Wasa`il, from the book of foods and drinks)

The Prophet (s.a.w) said: “ What falls off the table is the wide-eyed houris’ dowries.” (Reference: Al-Wasa`il, from the book of foods and drinks)

The Prophet (s.a.w) said: “Indeed; the guest has a right to be treated hospitably and for toothpicks to be prepared for him.” (Reference: Al-Wasa`il, from the book of foods and drinks)
On the authority of Imam al-Sadiq (a.s): “ As for what is in the gum, eat it and swallow it; and as for what is in between the teeth, throw it away.” (Reference: Al-Wasa`il, from the book of foods and drinks)

The companions of Imam1Ali (a.s) reported that:“ Ameer al-Momineen (a nickname of his) used to command us when we cleaned in between the teeth, not to drink water until we had rinsed our mouths thrice.” (Reference: Makarim al-Akhlaq)

آداب مابعد الطعام ، واستحباب تخليل الأسنان بعد الأكل

عن الامام الرضا (ع) قال : اذا أكلت فاستلقِ على قفاك وضع رجلك اليمنى على اليسرى .{الوسائل من كتاب الاطعمة والاشربة}

قال أمير المؤمنين (ع) : كلوا ما يسقط من الخوان فانه شفاء من كل داء باذن الله لمن أراد أن يستشفي به .{الوسائل من كتاب الاطعمة والاشربة}

عن الحسن بن معاوية بن وهب عن أبيه قال : أكلنا عند أبي عبد الله (ع) فلما رفع الخوان لقط ماوقع عنه فأكله ، ثم قال: انه ينفي الفقر ويكثر الولد .{ الوسائل من كتاب الاطعمة والاشربة}

قال رسول الله (ص) : من وجد كسرة فأكلها كان له حسنة ، ومن وجدها في قذر فغسلها ثم رفعها كان له سبعون حسنة .{الوسائل من كتاب الاطعمة والاشربة}

عن الرضا (ع) : من أكل في منزله طعاما ، فسقط منه شيئا فليتناوله ، ومن أكل في الصحراء أو خارجا ، فليتركه للطير والسبع .{الوسائل من كتاب الاطعمة والاشربة}

قال رسول الله (ص) : من تتبع ما يقع من مائدته فأكله ذهب عنه الفقر وعن ولده وعن ولد ولده الى السابع .{الوسائل من كتاب الاطعمة والاشربة}

قال رسول الله (ص) : الذي يسقط من المائدة مهور الحور العين . {الوسائل من كتاب الاطعمة والاشربة}

قال رسول الله (ص) : ان من حق الضيف أن يكرم وأن يعد له الخلال . {الوسائل من كتاب الاطعمة والاشربة}

عن أبي عبد الله (ع) قال : اما مايكون في اللثة فكله وازدرده ، ومايكون بين الاسنان فارم به . {الوسائل من كتاب الاطعمة والاشربة}

عن أصحاب أمير المؤمنين (ع) : كان أمير المؤمنين يأمرنا اذا تخللنا أن لانشرب الماء حتى نتمضمض ثلاثا .{مكارم الاخلاق}

Valuing bread

On the authority of Imam al-Sadiq (a.s): “ Treat bread with dignity, for Almighty Allah sent it down from the blessings of heaven.” Someone asked: “ How is that done?” Imam al-Sadiq replied: “ By starting eating as soon as it is put on the table. Were it not for bread, we would not (be able to) pray nor fast nor perform the duties imposed by Allah.”

The Messenger (s.a.w) said: “ Be careful not to smell bread as predators do, because bread is blessed; Allah poured out rain from the sky in abundance for its sake; He made pasturage grow for its sake; and by it you prayed, fasted and made the pilgrimage to your Lord’s house (Kaaba). (Reference: Al-Wasa`il, from the book of foods and drinks)

The Messenger (s.a.w) said: “ When you are offered bread and meat, start with the bread and ally the hunger, then eat the meat.” (Reference: Al-Wasa`il, from the book of foods and drinks)

Imam al-Ridha (a.s) said: “ Do not cut bread with the (steal) knife, but rather break it with the hand, be different from the Non-Arabs.” (Reference: Al-Wasa`il, from the book of foods and drinks)

The Messenger (s.a.w) said: “ Make your loaves small, because with every loaf there comes a blessing.” (Reference: Al-Wasa`il, from the book of foods and drinks)

استحباب اكرام الخبز

عن الصادق (ع) قال : اكرموا الخبز ، فان الله عز وجل أنزله من بركات السماء ، قيل : ومااكرامه ؟ قال : اذا حضر لم ينتظر به غيره ، فلولا الخبز ما صلينا ولا صمنا ولاأدينا فرض الله .

قال رسول الله (ص) : إياكم أن تشموا الخبز كما يشمه السباع ، فان الخبز مبارك أرسل الله له السماء مدرارا ، وله أنبت المرعى ، وبه صليتم وبه صمتم وحججتم بيت ربكم . {الوسائل من كتاب الاطعمة والاشربة}

قال رسول الله (ص) : اذا أتيتم بالخبز واللحم ، فابدأوا بالخبز فسدوا خلال الجوع ، ثم كلوا اللحم . {الوسائل من كتاب الاطعمة والاشربة}

عن الرضا (ع) قال : لاتقطعوا الخبز بالسكين ، ولكن اكسروه باليد ، خالفوا العجم . {الوسائل من كتاب الاطعمة والاشربة}

عن رسول الله (ص) : صغرّوا رغفانكم ، فان مع كل رغيف بركة . {الوسائل من كتاب الاطعمة والاشربة}

Preferring some foods over others

Imam al-Sadiq (a.s) said: “ Noah complained to his Lord of being distressed, so Allah inspired him to; eat grapes for it takes away distress.

Another narration cites ‘black grapes’ instead. (Reference: Al-Jawahir al-Assaniyya Fi al-Ahadith al-Qodsiyya)

The Prophet (s.a.w) said: “ Those who eat the bone marrow are the evil ones of my (Muslim) community.” (Reference: Tib al-Nabiy)

The Prophet (s.a.w) said: “ (eating) Meat make the flesh grow; and he who omits eating it for forty days will have his body condition deteriorate.” (Tib al-Nabiy)

The Prophet (s.a.w) said: “ Whosoever eats fruit one by one, won’t be harmed by it.” {Eating fruit one by one does not bring harm}. (Reference: Al-Wasa`il, from the book of foods and drinks)

The Prophet (s.a.w) said: “ Whosoever wants to memorize things well, let him eat honey.” {Eating honey helps the memory}.

The Prophet (s.a.w) said: “ Do have fruit at the beginning of their season, because they make the body sound and put away sadness; and discard them at the end of their season, for they make the body ill.”

The Prophet (s.a.w) said: “ Do have pomegranate and eat its pulp, for it tans the stomach; and no seed falls into the belly of anyone of you but it enlightens his heart and keeps him away from the Devil and the wicked thoughts for forty days.”

The Prophet (s.a.w) said: “ Eat grapes seed by seed, because it is more beneficial (healthful).”

The Prophet (s.a.w) said: “ Whosoever eats a pomegranate until he finishes it, will have Allah enlighten his heart for forty days.” (Tib al-Nabiy)

استحباب بعض الطعام

عن أبي عبد الله (ع) : إن نوحاً شكا الى ربه الغم فأوحى الله إليه أن كل العنب فانه يذهب الغم … وفي حديث آخر ” أن كل العنب الأسود ” . {الجواهر السنية في الأحاديث القدسية}

قال النبي (ص) : شرار أمتي الذين يأكلون مخاخ العظام . {طب النبي(ص)}

قال النبي (ص) : اللحم ينبت اللحم ، ومن ترك اللحم أربعين صباحا ساء خلقه .{طب النبي(ص)}

قال النبي (ص) : اللحم ينبت اللحم ، ومن ترك اللحم أربعين صباحا ساء خلقه .{طب النبي(ص)}

قال النبي(ص) : من أراد الحفظ فليأكل العسل .

قال النبي (ص) : عليكم بالفواكه في إقبالها فإنها مصحة للأبدان ، مطردة للأحزان ، و ألقوها في أدبارها فإنها داء الأبدان .

قال النبي (ص) : عليكم بالرمان وكلوا شحمه فإنه دباغ المعدة ، وما من حبة تقع في جوف أحدكم إلا أنارت قلبه وحبسته من الشيطان والوسوسة أربعين يوما.

قال النبي(ص) : كل العنب حبة حبة فإنها أهنأ .

قال النبي (ص) : من أكل رمانة حتى يتممها نور الله قلبه أربعين يوما .{طب النبي(ص)}

The table’s étiquette

The Prophet (s.a.w) said: “ There are twelve qualities regarding the table a Muslim must learn; four of them are obligatory, four of them are customary and four of them are good manners. As for the obligatory, they are: Knowing what is being eaten, pronouncing the name of God (by saying ‘Bismillah’), thankfulness and content. The customary ones are: Sitting on the left leg, eating with three fingers, eating from what is next to you and sucking the fingers. The good manners are: Taking smaller bites, chewing hard, minimal looking at other people’s faces and washing the hands.” (Reference: Al-Khisal)

The Prophet (s.a.w) prohibited eating while in a state of major ritual impurity (jonaba), and said it cause poverty. (Reference: Man-la- yahdhoroho al-Faqeeh P.4, pp.4)

The Prophet (s.a.w) prohibited eating with the left hand and eating while reclining. (Reference: Man-la- yahdhoroho al-Faqeeh P.4, pp.4)

The Prophet (s.a.w) prohibited blowing on foods or beverages or blowing on the prostration site.

The Prophet (s.a.w) said: “ Eat when you feel the appetite, and stop eating when you still feel the appetite.” (Reference:Tib al-Nabiy-Prophetic Medicine)

The Prophet (s.a.w) said: “ A meal most shared is a meal most liked by Allah.” {The meal Allah likes most is the one shared by many hands}. (Reference:Tib al-Nabiy)

The Prophet (s.a.w) said: “ Eating with one finger is the way Satan eats; eating with two fingers is the way tyrants eat; and eating with three fingers is the way prophets eat.” (Reference:Tib al-Nabiy)

The Prophet (s.a.w) said: “ Cool the meal off, because the hot meal lacks the blessing (it does not ally hunger).” (Reference:Tib al-Nabiy)

The Prophet (s.a.w) said: “ Take off your sandals when you are eating because it is more comfortable to your feet and also it is a nice custom.” (Reference:Tib al-Nabiy)

The Prophet (s.a.w) said: “ Eating with the servants is modesty; and Paradise longs for whosoever eats with them.” (Reference:Tib al-Nabiy)

The Prophet (s.a.w) said: “ Eating in the market place is lowly.” (Reference:Tib al-Nabiy)

The Prophet (s.a.w) said: “ When the table is put down, let each of you eat from what is next to him, and let him not start with the meal’s summit, because the blessing comes through the table’s highest portion; and let no one of you rise or take his hand off even if he is sated until the others have taken their hands off, because it embarrasses the table companions.” {Eat from what is next to you; don’t start from the summit; don’t stop eating until others have done so}. (Reference:Tib al-Nabiy)

The Prophet (s.a.w) said: “ The blessing lies in the centre of the meal, so start eating from the brim on, not the reverse.” (Reference:Tib al-Nabiy)

The Prophet (s.a.w) said: “ The bowl asks for God’s forgiveness for the one who licks it out.” (Reference:Tib al-Nabiy)

The Prophet (s.a.w) said: “ Eat in a group not individually for the blessing is with the group.” (Tib al-Nabiy)

The Prophet (s.a.w) said: “ Bread is the best of all food, and grapes is the best of all fruit.” (Tib al-Nabiy)

The Prophet (s.a.w) said: “ Three bites with salt taken before the meal turn away from the son of Adam seventy-two kinds of affliction including madness and leprosy (in all its forms).” (Tib al-Nabiy)

آداب المائدة

عن النبي (ص)قال : للرجل المسلم أثنتا عشرة خصلة ينبغي له أن يتعلمها في المائدة :أربع منها فريضة ، وأربع منها سنة ، وأربع منها أدب ، فأما الفريضة : فالمعرفة بما يأكل والتسمية والشكر والرضا ، وأما السنة : فالجلوس على الرجل اليسرى والاكل بثلاث أصابع وأن يأكل مما يليه ومص الاصابع ، وأما الادب : فتصغير اللقمة والمضغ الشديد وقلة النظر في وجوه الناس وغسل اليدين . {الخصال}

نهى رسول الله (ص) عن الاكل على الجنابة ، وقال انه يورث الفقر .{من لايحضره الفقيه ج4 ص4 }

نهى النبي (ص) أن يأكل الانسان بشماله ، وأن يأكل وهو متكىء .{ من لايحضره الفقيه ج4ص4}

نهى النبي(ص) أن ينفخ في طعام أو شراب ، أو أن ينفخ في موضع السجود .

قال النبي(ص) : كل وأنت تشتهي ، وأمسك وأنت تشتهي .{ طب النبي (ص) }

قال النبي(ص) : أحب الطعام الى الله تعالى ما كثرت عليه الأيدي . { طب النبي(ص) }

قال النبي (ص) : برّد الطعام .. فإن الحار لابركة فيه . { طب النبي (ص) }

قال النبي (ص) : الأكل مع الخدم من التواضع .. فمن أكل معهم اشتاقت اليه الجنة . {طب النبي (ص) }

قال النبي(ص) : البركة في وسط الطعام .. فكلوا من حافاته ، ولا تأكلوا من وسطه . { طب النبي (ص) }

قال النبي(ص) : الأكل بإصبع واحدة أكل الشيطان ، والأكل بالاثنين أكل الجبابرة ، وبالثلاث أكل الأنبياء . { طب النبي (ص) }

قال النبي (ص) : إذا أكلتم .. فاخلعوا نعالكم ، فإنه أروح لأقدامكم ، وإنه سنة جميلة . { طب النبي (ص) }

قال النبي (ص) : الأكل في السوق من الدناءة . { طب النبي (ص) }

قال النبي (ص) : إذا وضعت المائدة فليأكل أحدكم مما يليه ، ولا يتناول ذروة الطعام فإن البركة تأتيها من أعلاها ، ولا يقوم أحدكم ولا يرفع يده وإن شبع حتى يرفع القوم أيديهم فإن ذلك يخجل جليسه . { طب النبي (ص) }

قال النبي (ص) : القصعة تستغفر لمن يلحسها . { طب النبي (ص) }

قال النبي(ص) : كلوا جميعاً ولاتفرقوا فإن البركة مع الجماعة . {طب النبي (ص) }

قال النبي (ص) : خير طعامكم الخبز ، وخير فاكهتكم العنب . { طب النبي (ص) }

قال النبي (ص) : ثلاث لقمات بالملح قبل الطعام تصرف عن ابن آدم اثنين وسبعين نوعاً من البلاء منه الجنون والجذام والبرص . { طب النبي (ص) }


Imam al-Sadiq (a.s) said: “ Three things cause Allah’s hatred: Sleeping without sleeplessness, laughing without wonder (a cause), and eating on fullness.” (Reference: Al-Khisal V.! pp.89)

Johayfa said: “ I visited the Messenger of Allah (PBUH&HH) and I was belching. So, he said: ‘ O, Johayfa! Put down your belching! The more sated man is in this world, the longest his hunger will last on the Day of Resurrection’. (Reference: Makarim al-Akhlaq)

Imam al-Sadiq (a.s) said: “ It is inescapable that man eats a meal to maintain his strength. So, when you eat, leave a third of your stomach for food, a third for drink and a third for air; and do not become fat as hogs fattened for slaughter.” (Reference: Al-Wasa`il, from the book of foods and drinks)

كراهة الافراط في الاكل .

عن الصادق (ع) ، ثلاث فيهن المقت من الله عز وجل : نوم من غير سهر ، وضحك من غير عجب ، وأكل على الشيع. {الخصال ج ص89}

عن جحيفة ، قال أتيت رسول الله (ص) وأنا أتجشأ ، فقال يا جحيفة : اخفض جشاءك ، فإن اكثر الناس شبعا في الدنيا أطولهم جوعا يوم القيامة . { مكارم الاخلاق ص 149 }

قال أبوعبدالله (ع) : ليس بد لابن آدم من أكلة يقيم بها صلبه ، فاذا أكل أحدكم فليجعل ثلث بطنه للطعام ، وثلث للشراب ، وثلث للنفس ..ولاتسمنوا تسمن الخنازير للذبح. { الوسائل من كتاب الاطعمة والاشربة }.

Pronouncing Allah’s name before, and thanking Him after the meal

Imam al-Sadiq (a.s) said: “ When the messengers (angels) came to Abraham (a.s), he brought them the (roasted) calf and said: ‘Go ahead and eat’. They said: ‘We won’t eat until you tell us what is its price!’ He said: ‘When you start eating say; In Allah’s name (Arabic, Bismillah), and when you finish say; Praise be to Allah (Arabic, Alhamdo lillah)’. (Reference: Al-Wasa`il, from the book of foods and drinks)

According to Imam al-Sadiq (a.s), about pronouncing Allah’s name upon eating, I (anonymous) said: “ What if I forgot to pronounce Allah’s name?” He (Imam al-Sadiq) said: “ You say; In the name of Allah (Bismillah) upon its beginning and its end.” (Reference: Al-Wasa`il, from the book of foods and drinks)

Imam al-Sadiq (a.s) said: “ When the table is set and one of you pronounces Allah’s name (before starting to eat), it would serve instead of all of them doing it.” (Reference: Al-Wasa`il, from the book of foods and drinks)

I complained to Imam al-Sadiq (a.s) about the pain I am having when I eat. He said: “ Do you pronounce Allah’s name upon eating? I said: “ I surely do, and it still hurts. He said: “ When you interrupt pronouncing Allah’s name by speaking, do you do it upon resuming eating? I said: “ No.” He said: “ This is why; had you pronounced Allah’s name upon resuming eating, it wouldn’t have hurt you.” (Reference: Al-Wasa`il, from the book of foods and drinks)

استحباب التسمية والتحميد

عن أبي عبد الله (ع ) قال : لما جاء المرسلون الى أبراهيم (ع) جاءهم بالعجل ، فقال : كلوا ، فقالوا : لانأكل حتى تخبرنا ماثمنه . فقال : اذا أكلتم فقولوا : “بسم الله” ، فاذا فرغتم فقولوا : “الحمد لله” .{ الوسائل من كتاب الاطعمة والاشربة }

عن أبي عبد الله الصادق (ع) : في حديث التسمية على الطعام .. قلت : فان نسيت أن أسمي ؟ .. قال : تقول : ” بسم الله على أوله وآخره ” .{ الوسائل من كتاب الاطعمة والاشربة }

عن أبي عبد الله (ع) : اذا حضرت المائدة فسمى رجل منهم ، أجزأ عنهم أجمعين .{الوسائل من كتاب الاطعمة والاشربة}

شكوت ما ألقى من أذى الطعام الى أبي عبد الله (ع) اذا أكلت فقال : لم تسمِّ ؟.. فقلت : إني لأسمّي وانه ليضرني ، فقال : اذا قطعت التسمية بالكلام ثم عدت الى الطعام تسمّي ؟ .. قلت : لا ، قال : فمن ههنا يضرك ، أما أنك لو كنت اذا عدت الى الطعام سميّت ما ضرك. {الوسائل من كتاب الاطعمة والاشربة}

Islamic Ethics of Trading

According to Imam al-Baqir (a.s): “ It is not recommendable to buy what was not seen.” [Reference: Tahtheeb al-Ahkam Ch.1]

عن أبي جعفر (ع) : انه يكره شراء مالم ير. {تهذيب الاحكام ج1 }

The Prophet (s.a.w) prohibited bargaining between daybreak and sunrise.” [Tahtheeb al-Ahkam Ch.7]

عن رسول الله (ص) : انه نهى عن السوم ما بين طلوع الفجر الى طلوع الشمس .
{تهذيب الاحكام ج7 }

On the reprehensibility of deceiving a believer, Imam al-Sadiq (a.s) said: “ deceiving a believer is forbidden.” [Tahtheeb al-Ahkam Ch.7]

في كراهة غبن المؤمن عن أبي عبدالله (ع) : غبن المؤمن حرام .{تهذيب الاحكام ج 7 }

The Prophet (s.a.w) said: “ The trader must be mindful of (cautious of) five qualities, otherwise he should not buy or sell: Usury, swearing by God, withholding the defect, commending (the commodity) when he is selling and belittling (it) when he is buying.” [Tahtheeb al-Ahkam Ch.7]

عن رسول الله (ص) : من باع واشترى فليحفظ خمس خصال والا فلا يشتر ولايبيع ، الربا ، والحلف ، وكتمان العيب ، والحمد اذا باع ، والذم اذا اشترى .{تهذيب الاحكام ج7 }

On the undesirability of borrowing from an upstart:
A steward of Imam al-Sadiq (a.s) borrowed food from a man. The man insisted on demanding payment. So, Imam al-Sadiq (a.s) said to the steward: “ Haven’t I forbidden you from asking for a loan someone who had known wealth recently.” [Tahtheeb al-Ahkam Ch.7]

كراهة الاستقراض من محدث النعمة ..
استقرض قهرمان لأبي عبدالله (ع) من رجل طعاما ، فألح في التقاضي فقال له أبو عبدالله (ع) : ألم أنهك أن تستقرض من لم يكن له فكان .{تهذيب الاحكام ج 7 }

On the reprehensibility of swearing by God during selling, Imam al-Sadiq (a.s) said: “ Beware of swearing, for it erases the blessing and exhausts the commodity.” [Tahtheeb al-Ahkam Ch.7]

كراهة الحلف عند البيع … عن أبي عبد الله (ع) : أياكم والحلف فانه يمحق البركة وينفق السلعة. {تهذيب الاحكام ج7 }

On the desirability of keeping up a profession, Imam al-Sadiq (a.s) said: “ If you profit from doing something, keep doing it.” [Tahtheeb al-Ahkam Ch.7]

في استحباب البقاء على المهنة …عن أبي عبد الله (ع) : قال اذا رزقت من شيء فالزمه . {تهذيب الاحكام ج7 }

The Prophet (s.a.w) prohibited that an employee is hired until he knows his wages.” [Reference: Makrim al-Akhlaq]

نهى النبي (ص) أن يستعمل أجير ، حتى يعلم ما أجرته . {مكارم الأخلاق

Islamic Etiquette of Gatherings, Greeting and speaking

Imam al-Sadiq (a.s) said: ‘Walking through a group of sitting people is foolish; the believer must sit wherever he finds a place.” [Reference: al-Bihar, Vol. 72]

قال أبو عبد الله (ع) : لاينبغي للمؤمن أن يجلس إلاّ حيث ينتهي به الجلوس ، فإنّ تخطي أعناق الرجال سخافة . {البحار ج72}

Imam al-Sadiq (a.s) said: “The Prophet used to sit mainly facing the Qiblah (Kiblah) (in the direction of Holy Mecca).” [Reference: Al-Wasa’il, from the chapter of guidelinesImam al-Sadiq (a.s) said: “The Prophet used to sit mainly facing the Qiblah (Kiblah) (in the direction of Holy Mecca).” [Reference: Al-Wasa’il, from the chapter of guidelines of companions] of companions]

عن الصادق (ع) قال : كان رسول الله (ص) أكثر ما يجلس تجاه القبلة . {الوسائل من أبواب أحكام العشرة}

Imam al-Sadiq (a.s) said: “It is not permissible for a man to sit facing Qiblah with his legs drawn up and wrapped in his garment.” [Reference: al-Kafee, Vol.2]

عن أبي عبد الله (ع) قال : لايجوز للرّجل أن يحتبي مقابل الكعبة .
[ الإحتباء : هو أن يضّم الانسان ساقيه الى بطنه بثوب يجمعهما به مع ظهره .]
{الكافي ج2}

The Prophet prohibited that a man is told to give up his seat for another. About that he-s.a.w- said, “But rather, make room and sit comfortably.” It is also reported that the prophet had cursed someone who sits in the middle of a circle (of people) and prohibited that a man sits in between two people, except with their permission.

نهى النبي (ص) عن أن يقام الرجل عن مجلسه ويجلس فيه آخر . قال صلّى الله عليه وآله : ولكن تفسّحوا وتوسعّوا وروي أنّ النبي (ص) لعن من جلس وسط الحلقة ، ونهى أن يجلس الرجل بين الرجلين إلاّ بإذنهما . {البحار ج72}

It was reported that the Prophet used to sit in one of three positions: Squatting, kneeling and bending one leg and stretching the other over it. He was never seen sitting cross-legged.” [Reference: Al-Wasaíl, from the book of guidelines of companionship]

روي أن النبي (ص) كان يجلس ثلاثا” : القرفصاء وهو أن يقيم ساقيه ويستقبلها بيديه ويشدّ يده في ذراعه ، وكان يجثو على ركبتيه ، وكان يثني رجلا” واحدة ويبسط عليها الأخرى ، ولم يرَ (ص) متربعا” قط . {الوسائل من أبواب أحكام العشرة}

Imam al-Sadiq (a.s) said: “Three people don’t have to start the greeting: Someone who is walking with a funeral procession, someone on his way to the mosque to perform Friday Prayer, and in the bathroom.”

عن الصادق (ع) قال : ثلاثة لايسلّمون : الماشي مع جنازة ، والماشي الى الجمعة ، وفي بيت حمام . {البحار ج73 }

The Prophet (s.a.w) said: “When any of you enters his house, let him say a greeting; this way he is causing the blessings and the angels to go down to it.” [Reference: al-Bihar, Vol. 73]

قال رسول الله (ص) : إذا دخل أحدكم بيته فليسلّم فإنّه ينزله البركة ، وتؤنسه الملائكة . {البحار ج73}

Al-Sabaty asked Imam al-Sadiq (a.s) about the way women are supposed to salute people when they visit them. He (a.s) said: “The woman should say; ‘With you is peace’, and the men should say; ‘Peace be with you’.” [Reference: al-Bihar, Vol. 73]

سأل الساباطيّ أبا عبد الله (ع) عن النساء كيف يسلّمن إذا دخلن على القوم ؟.. قال المرأة تقول ” عليكم السلام ” ، والرجل يقول ” السلام عليكم ” {البحار ج73}

Imam al-Sadiq (a.s) said: “The young shall greet the old, the passer-by shall greet the seated and the small group shall greet the large group.” [Reference: al-Kafee, Vol.2]

عن أبي عبد الله (ع) قال : يسلّم الصغير على الكبير ، والمارّ على القاعد ، والقليل على الكثير . {الكافي ج2}

The Prophet (s.a.w) said: “The riding shall greet the walking; and if one person from the group returns the greeting, the rest don’t have to.” [Reference: al-Bihar, Vol. 73]

عن رسول الله (ص) قال : ليسلّم الراكب على الماشي .. وإذا سلّم من القوم واحد أجزأ عنهم . {البحار ج73}

Imam al-Sadiq (a.s) said: “Asking permission to enter is to be repeated three times. The first is to let them hear, the second is for them to take caution and the third is for them to permit entry if they wish; if they don’t, then the visitor must go back.” [Reference: al-Bihar, Vol. 73]

عن أبي عبد الله (ع) قال : الإستئذان ثلاثة .. أولّهنّ يسمعون ، والثانية يحذرون ، والثالثة إن شاؤوا أذنوا ، وإن شاؤوا لم يفعلوا فيرجع المستأذن . {البحار ج73}

Imam al-Baqir (a.s) said: “When two believers hiding from each other because of a quarrel meet, they should shake hands.” [Reference: al-Bihar, Vol. 73]

عن أبي جعفر ( ع) قال : ينبغي للمؤمنين إذا توارى أحدهما عن صاحبه بشجرة ثمّ التقيا .. أن يتصافحا . {البحار ج73}

Imam al-Baqir (a.s) said: “When two people shake hands, the reward of the one who holds on to the hand shake is greater than that of the one who let go.” [Reference: al-Kafee, Vol.2]

عن الباقر (ع) قال : إذا صافح الرجل صاحبه .. فالذي يلزم التصافح أعظم أجرا” من الذي يدع . {الكافي ج2}

Imam al-Sadiq (a.s) said: “Shake each other’s hands for it eliminates ill will.” [Reference: al-Bihar, Vol. 73]

عن أبي عبد الله (ع) قال : تصافحوا فإنها تذهب بالسخيمة .
[ السخيمة : الضغينة ، والحقد والموجدة في النفس ] {البحار ج73}

Imam al-Sadiq (a.s) said: “The Messenger-s.a.w- never shook hands with anyone and withdrew his hand first.” [Reference: al-Bihar, Vol. 73]

عن أبي عبد الله (ع) قال : ما صافح رسول الله (ص) رجلاً قطّ فنزع يده ..حتّى يكون هو الذي ينزع يده منه . {البحار ج73}

Imam Áli (a.s) said: “Shake hands with, and smile and show joy to your fellow Moslems when you meet them; this way your sins will be abolished before you disperse.”

قال أمير المؤمنين (ع) : إذا لقيتم إخوانكم فتصافحوا وأظهروا لهم البشاشة والبشر ، تتفرقوا وما عليكم من الأوزار قد ذهب .

Imam al-Sadiq (a.s) said: “No man’s head or hand should be kissed save that of the Messenger of Allah-s.a.w- or someone who represent him.” [Reference: al-Bihar, Vol. 73]

عن أبي عبد الله (ع) قال : لايقبل رأس أحد ولايده .. إلاّ رسول الله (ص) أو من أريد به رسول الله (ص) . {البحار ج73}

Imam Áli (a.s) said: “ It is acceptable to kiss the kinsman. The brother (or the fellow Moslem) is kissed on the cheek and the
Imam is kissed between his eyes.” [Reference: al-Bihar, Vol. 73]

عن أبي الحسن (ع) قال : من قبّل للرحم ذا قرابة فليس عليه شيء ، وقبلة الأخ على الخد ، وقبلة الإمام بين عينيه . {البحار ج73}

Imam al-Sadiq (a.s) said: “No one must be kissed in the mouth save the wife and the young child.”
[Reference: al-Bihar, Vol. 73]

عن أبي عبد الله (ع) قال : ليس القبلة على الفم ، إلاّ للزوجة والولد الصغير . {البحار ج73}

According to Ahmad binMohammad binAbi-Baseer: “I heard Imam al-Rida -a.s- say: “Yawning is attributed to Satan and sneezing is attributed to Almighty Allah.” [Reference: Al-Wasaíl, from the book of guidelines of companionship]

عن أحمد بن محمد بن أبي نصر قال : سمعت الرضا (ع) يقول : التثاؤب من الشيطان ، والعطسة من الله عز وجل .{الوسائل من أبواب أحكام العشرة}

According to Salih binAbi-Hammad: “I asked Imam al-Rida -a.s- about the reason behind thanking Allah for the sneeze. He said: “ Sometimes man forgets Allah’s blessings regarding his health and the soundness of his body parts. So, Allah would command the breeze to pass through his body and get out from his nose. Then, man would thank Allah and that would be a compensation for his forgetfulness.” [Reference: Al-Wasaíl, from the book of guidelines of companionship]

عن صالح بن أبي حمّاد قال : سألت العالم (ع) عن العطسة وماالعلّة في حمد الله عليها ؟.. فقال : إن لله نعماء على عبده في صحة بدنه وسلامة جوارحه ، وأن العبد ينسى ذكر الله عز وجل على ذلك ، وإذا نسى أمرالله الريح فتجاز في بدنه ثمّ يخرجها من أنفه ، فيحمد الله على ذلك فيكون حمده على ذلك شكراً لما نسي .{الوسائل من أبواب أحكام العشرة}

Imam al-Sadiq (a.s) said: “Thank Allah in secret if you sneeze in the toilet; and the one who sneezes is safe from dying for seven days.” [Al-Bihar, Vol.73: p.53]

عن الصادق (ع) قال : إذا عطس في الخلاء أحدكم .. فليحمد الله في نفسه ، وصاحب العطسة يأمن الموت سبعة أيام . {البحار ج 73 : ص 53}

The Prophet (s.a.w) said: “When someone is saying something and somebody sneezes, this means that he is saying the truth.” [Reference: Al-Wasaíl, from the book of guidelines of companionship]

قال رسول الله (ص) : إذا كان الرجل يتحدث بحديث فعطس عاطس فهو شاهد حق .
الوسائل من أبواب أحكام العشرة}

The Prophet (s.a.w) said: “When someone sneezes more than three times (in a row), you must say to him, ‘may Allah cure you’ for he is ill.” [Reference: Al-Wasaíl, from the book of guidelines of companionship]

قال : وفي حديث آخر.. إذا زاد العاطس على ثلاثة قيل له : ” شفاك الله لأن ذلك من علّة “. {الوسائل من أبواب أحكام العشرة}

The Prophet (s.a.w) said: “Do not raise your heads towards the sky when you belch or spit; and belching is a blessing so praise Allah when you belch.” [Al-Bihar, Vol.73: p.53]

قال رسول الله (ص) : إذا تجشّأ أحدكم فلا يرفع جشاءه الى السماء ولا إذا بزق ، والجشاء نعمة من الله عّز وجلّ فإذا تجشأ أحدكم فليحمد الله . {البحار ج73}

Imam Áli (a.s) said: “A believer should not spit in the direction of Qibla. And if he forgetfully does that, let him ask Allah for forgiveness.” [Al-Bihar, Vol.73]

قال أمير المؤمنين (ع) : لايتفل المؤمن في القبلة ، فإن فعل ذلك ناسياً ، فليستغفر الله عزّ وجلّ منه . {البحار ج73 }

Imam Jafer al-Sadiq (a.s) said: “If you sneeze during meditating, say ‘ِِِِِAl-hamdu-lillah’ (praise be to God).” [Reference: Al-Wasaíl, from the book of prayer interruption]

عن الصادق (ع) قال : إذا عطس أحدكم في الصلاة .. فليقل “الحمد لله” . {الوسائل من أبواب قواطع الصلاة}

Isaac bi0Othman asked imam al-Sadiq (a.s) saying; “What do you say about rising in honour of someone?”
He (a.s) said: “It is reprehensible except to a scholar.” [Reference: Al-Wasaíl, from the book of guidelines of companionship]

عن إسحاق بن عثمان قال : قلت لأبي عبد الله (ع) : من قام من مجلسه تعظيما” لرجل ؟ .. قال : مكروه إلا لرجل في الدين . {الوسائل من أبواب أحكام العشرة}

The Prophet (s.a.w) said: “The visitor is entitled to walking with him for a little while when he comes in and when he goes out.” [Reference: al-Kafee, Vol.2]

قال رسول الله (ص) : إنّ من حقّ الداخل على أهل البيت أن يمشوا معه هنيئة .. إذا دخل وإذا خرج . {الكافي ج2}

The Prophet (s.a.w) said: “Do not refuse a hospitable reception if you are offered one, for this is what the donkey does.” [Reference: Al-Wasaíl, from the book of guidelines of companionship]

قال رسول الله (ص) : إذا عرض على أحدكم الكرامة فلا يردها ، فإنما يردّ الكرامة الحمار . {الوسائل من أبواب أحكام العشرة}

According to Abdullah bin-al-Qidah, Imam Jafer al-Sadiq (a.s) said: “Two men visited Imam Ali -a.s- and he gave each one of them a cushion to sit on. One of them did, the other refused. So, Imam Áli-a.s- said: “ Sit on it for only a donkey refuses a hospitable reception!” [Reference: Al-Wasaíl, from the book of guidelines of companionship]

عن عبد الله بن القداح ، عن أبي عبد الله (ع) قـال : دخل رجـلان على أمير المؤمنين (ع) .. فألقى لكل واحد منهما وسادة فقعد عليها أحدهما وأبى الآخر ، فقال أمير المؤمنين (ع) : إقعد عليها فإنه لايأبى الكرامة إلا الحمار .{الوسائل من أبواب أحكام العشرة}

The Prophet (s.a.w) said: “Three actions ensure a wholehearted love among fellow Moslems: Meeting one another with joy, offering a comfortable place when sitting together and calling each other by the favorite name (nickname)” [Reference: Al-Wasaíl, from the book of guidelines of companionship]

قال رسول الله (ص) : ثلاث يصفين ودّ المرء لأخيه المسلم : يلقاه بالبشر إذا لقيه ، ويوسعّ له في المجلس إذا جلس إليه ، ويدعوه بأحب الأسماء إليه .{الوسائل من أبواب أحكام العشرة}

Among the recommendations by the Prophet (s.a.w) to a man who asked him for advice is this: “Meet your fellow men with a happy face.” [Reference: Al-Wasaíl, from the book of guidelines of companionship]

أتى رسول الله (ص) رجل فقال : يا رسول الله أوصني ، فكان فيما أوصاه أن قال : إلق أخاك بوجه منبسط . {الوسائل من أبواب أحكام العشرة}

Among the things that were forbidden by the Prophet (s.a.w) is that a man says to another: ‘No! By your life and by so-and-so’s life’. [Reference: Al-Wasaíl, from the book of guidelines of companionship]

في مناهي النبي (ص) أنه نهى أن يقول الرجل للرجل : لا وحياتك وحياة فلان . {البحار ج 72 :ص13}

According to Isaac bin-Ammar, Imam al-Sadiq (a.s) said: “O Isaac! Blandish the hypocrite with your tongue, and sincerely love the believer; and if a Jew sits in your company, keep him good company.” [Reference: Al-Wasaíl, from the book of guidelines of companionship]

عن إسحاق بن عمار قال : قال الصادق (ع) : يا إسحاق .. صانع المنافق بلسانك واخلص ودّك للمؤمن ، فإن جالسك يهودي فأحسن مجالسته . {الوسائل من أبواب أحكام العشرة}

The Prophet (s.a.w) prohibited flattery and said: “Hush the flatterer up!” [Reference: Makarim al-Akhlaq]

نهى النبي (ص) عن المدح ، وقال : احثوا في أفواه المداحين التراب . {مكارم الاخلاق }

Imam al-Sadiq (a.s) said: “Three are among the noble deeds of this world and the hereafter: To forgive the one who wronged you, to maintain a close relation with someone who broke with you and to be gentle to someone who behaved foolishly towards you.” [Reference: Al-Wasaíl, from the book of guidelines of companionship]

قال أبو عبد الله (ع) ثلاث من مكارم الدنيا والآخرة : تعفو عمّن ظلمك ، وتصل من قطعك ، وتحلم إذا جهل عليك .{الوسائل من أبواب أحكام العشرة}

Imam al-Baqir (a.s) said to one of his companions: “O, Salih! Follow the one who makes you cry but is a sincere advisor and do not follow the one who makes you laugh but is a deceiver; and you will be returned unto Allah and you will know.” [Reference: Al-Wasaíl, from the book of guidelines of companionship]

قال الإمام الباقر (ع) لأحد أصحابه : ياصالح إتبع من يبكيك وهو لك ناصح ، ولاتتبع من يضحكك وهو لك غاش ، وستردون على الله جميعا فتعلمون . {الوسائل من أبواب أحكام العشرة}

According to ibn-Abbas, The Prophet (s.a.w) was asked who the best companion was. He said: “The one whose sight reminds you of Allah, whose speech increases your knowledge and whose actions interest you in the hereafter.” [Reference: Al-Wasaíl, from the book of guidelines of companionship]

عن ابن عباس قال : قيل يا رسول الله أي الجلساء خير ؟.. قال : من تذكّركم الله برؤيته ، ويزيد في علمكم منطقه ، ويرغبكم في الآخرة عمله . {الوسائل من أبواب أحكام العشرة}

Imam al-Sadiq (a.s) said: “ My most preferable friend is the one who reminds me (makes me aware of) of my shortcomings.” [Reference: Al-Wasaíl, from the book of guidelines of companionship]

قال الصادق (ع) : أحبّ إخواني إليّ من أهدى إليّ عيوبي .{الوسائل من أبواب أحكام العشرة}

The Prophet (s.a.w) said: “Keeping these people company hardens the heart: The lowly, women and the rich.” [Reference: Al-Wasaíl, from the book of guidelines of companionship]

وقال رسول الله (ص) : ثلاثة مجالستهم تميت القلب : الجلوس مع الأنذال ، والحديث مع النساء ، والجلوس مع الأغنياء .{الوسائل من أبواب أحكام العشرة}

Imam al-Sajjad (a.s) used to say this to his sons: “ Sit in the company of the faithful, and the knowledgeable. If you couldn’t, then loneliness is more delightful and safer; and if you insist on sitting in people’s company, then sit in the company of the honourable, for they do not behave in an obscene manner in their gatherings.” [Reference: Al-Bihar, Vol.71, pp.196]

عن علي بن الحسين (ع) أنه كان يقول لبنيه : جالسوا أهل الدين والمعرفة ، فإن لم تقدروا عليهم فالوحدة آنس وأسلم ، فإن أبيتم إلا مجالسة الناس فجالسوا أهل المروّات ، فإنهم لايرفثون في مجالسهم . {البحار ج71 :ص196}

Imam al-Sadiq (a.s) said: “ When two people are together, let not two of them converse together without their companion, for that would sadden and hurt him.” [Reference: Al-Wasaíl, from the book of guidelines of companionship]

عن أبي عبدالله (ع) قال : إذا كان القوم ثلاثة .. فلا يتناجى منهم إثنان دون صاحبهما، فإن في ذلك ما يحزنه ويؤذيه . {الوسائل من أبواب أحكام العشرة}

The Prophet (s.a.w0 said: “He who interrupts a fellow Moslem while he is talking as if scratched his face.” [Reference: Al-Wasaíl, from the book of guidelines of companionship]

قال رسول الله (ص) : من عرض لأخيه المسلم المتكلم في حديثه فكأنمّا خدش وجهه . {الوسائل من أبواب أحكام العشرة}

Imam al-Sadiq (a.s) said: “No believer but has a sense of humour”. “What is it?” I said. He said: “Joking.” [Reference: Al-Wasaíl, from the book of guidelines of companionship]

عن أبي عبدالله (ع) قال : مامن مؤمن إلا وفيه دعابة ، قلت : وما الدعابة ؟ .. قال : المزاح . {الوسائل من أبواب أحكام العشرة }

Imam al-Sadiq (a.s) said: “ A believer’s laughter is smiling.” [Reference: Al-Wasaíl, from the book of guidelines of companionship]

عن أبي عبد الله (ع) قال : ضحك المؤمن تبسّم .{الوسائل من أبواب أحكام العشرة}

Imam al-Sadiq (a.s) said: “ If you like somebody, don’t joke or argue with him.” [Reference: Al-Wasaíl, from the book of guidelines of companionship]

عن أبي عبد الله ( ع) قال : إذا أحببت رجلا .. فلا تمازحه ولا تماره . {الوسائل من أبواب أحكام العشرة}

Imam al-Sadiq (a.s) said: “ Too much laughing hardens the heart.” He also said: “ Frequent laughing dissolves the faith the same way water dissolves salt.” [Reference: Al-Wasaíl, from the book of guidelines of companionship]

عن أبي عبد الله (ع) قال : كثرة الضحك تميت القلب ، وقال : كثرة الضحك تميث الدين كما يميث الماء الملح . {الوسائل من أبواب أحكام العشرة}

Imam al-Sadiq (a.s) said: “ Too much laughing is indecent.” [Reference: Al-Wasaíl, from the book of guidelines of companionship]

قال الصادق (ع) : كثرة الضحك تذهب بماء الوجه . {الوسائل من أبواب أحكام العشرة}

Imam al-Sadiq (a.s) said: “ Boisterous laughing is devilish.” [Reference: Al-Wasaíl, from the book of guidelines of companionship]

عن أبي عبد الله (ع) قال : القهقهة من الشيطان . {الوسائل من أبواب أحكام العشرة}

Imam Áli (a.s) said: “ Beware of (inappropriate) joking for it brings down hatred and causes resentment.” [Reference: Al-Wasaíl, from the book of guidelines of companionship]

قال أمير المؤمنين : إياك والمزاح فإنه يجرّ السُخيمة ويورث الضغينة ، وهو السب الأصغر . {الوسائل من احكام العشرة}

Imam al-Baqir (a.s) said: “ If you have a boisterous laugh, say this when you finish: don’t detest me O, Allah!” [Reference: Al-Wasaíl, from the book of guidelines of companionship]

عن أبي جعفر (ع) قال : إذا قهقهت فقل حين تفرغ :”اللهم لاتمقتني “. {الوسائل من أبواب العشرة}

Through his father, Imam Jafer al-Sadiq (a.s) related that David (a.s) said to Solomon (a.s): “ O, my son! Beware of excessive laughing for it impoverishes (takes away the good deeds) man on doomsday.” [Reference: Al-Wasaíl, from the book of guidelines of companionship]

عن جعفر بن محمد ، عن أبيه أن داود (ع) قال لسليمان (ع) : يا بني إياك وكثرة الضحك .. فإن كثرة الضحك تترك الرجل فقيرا يوم القيامة . {الوسائل من أبواب أحكام العشرة}

Imam al-Sadiq (a.s) said: “ In the things that concern you, choose to consult with those who are God-fearing.” [Reference: Al-Wasaíl, from the book of guidelines of companionship]

قال أبو عبد الله (ع) : إستشر في أمرك الذين يخشون ربهم . {الوسائل من أبواب أحكام العشرة}

According to Imam Áli (a.s), the Prophet (s.a.w) said: “ Do not seek a coward for advice for he makes things look harder for you; and do not ask a stingy for advice for he will fail you; and do not ask a greedy for advice for he will deck out fair the evil said. And let it be known to you that cowardice, stinginess and greediness are traits that have mistrust (in Allah) in common.” [Reference: Al-Wasaíl, from the book of guidelines of companionship]

عن علي (ع) قال : قال رسول الله (ص) : يا علي .. لاتشاورنّ جباناً فإنه يضيق عليك المخرج ، ولاتشاورنّ بخيلاً فإنه يقصر بك عن غايتك ، ولاتشاورن حريصا فإنه يزّين لك شرّها ، وأعلم أن الجبن والبخل والحرص غريزة يجمعها سوء الظن .{الوسائل من أبواب أحكام العشرة}

Imam al-Sadiq (a.s) said: “A man with a spacious house is a happy man.” [Reference: Al-Bihar Vol.73, p.152]

عن أبي عبد الله (ع) قال : من سعادة الرجل سعة منزله . {البحار ج73:ص152}

Imam al-Sadiq (a.s) quoted the Prophet (s.a.w) as saying: “ Among the things that make a man happy is a son who looks-or is- like him, a pretty and pious wife, a comfortable vehicle and a roomy house.” [Reference: Al-Bihar Vol.73, p.149]

عن الصادق (ع) قال : قال رسول الله (ص) : إن من سعادة المرء أن يشبهه ولده ، والمرأة الجملاء ذات دين ، والمركب الهني ، والمسكن الواسع . {البحار ج73 : ص149}

The Prophet (s.a.w) said: “ Four and four: The good wife, the spacious house, the good neighbour and the graceful vehicle, fall under ‘happiness’. And the bad neighbour, the bad wife, the small house and the bad vehicle, fall under ‘hardship’.”

قال رسول الله (ص) : أربع من السعادة وأربع من الشقاوة ، فالأربع التي من السعادة : المرأة الصالحة ، والمسكن الواسع، والجار الصالح ، والمركب البهي ، والأربع التي من الشقاوة : الجار السوء ، والمرأة السوء ، والمسكن الضيق ، والمركب السوء .

Imam al-Sadiq (a.s) said: “Imam Áli -a.s-used to meditate in a house of his in which there was nothing but a bed, a sword and copy of the Koran.” [Reference: Al-Bihar Vol.76, p.161]

عن أبي عبد الله (ع) قال : كان لعلي (ع) بيت ليس فيه شيء إلا فراش وسيف ومصحف وكان يصلي فيه . {البحار ج76 :ص161 }

Imam al-Sadiq (a.s) said: “ Áli-a.s- built a moderate size room within his house for his meditation; and when it was night time, he would take along a boy to spend the night with him and they would meditate in it.” [Reference: Al-Bihar Vol.76, p.61]

عن أبي عبد الله (ع) قال : كان علي (ع) قد جعل بيتا في داره ليس بالصغير ولا بالكبير لصلاته ، وكان إذا كان الليل ذهب معه بصبي ليبيت معه ، فيصلي فيه . {البحارج76:ص161 }

The Prophet (s.a.w) said: “ Fill your houses with light by reciting Koran; and do not make graves out of out of them as did the Jews and the Christians; they prayed in churches and synagogues and neglected their houses. For indeed, frequent reciting of Koran in a house would increase its blessings, enrich the household and make the house shine to the inhabitants of the highest heaven as the stars do to the inhabitants of earth.” [Reference: Al-Kafee, Vol.2, p. 610]

قال النبي (ص) نوروا بيوتكم بتلاوة القرآن ، ولاتتخذوها قبورا .. كمافعلت اليهود والنصارى ، صلّوا في الكنائس والبيع وعطّلوا بيوتهم ، فإن البيت إذا كثر فيه تلاوة القرآن كثر خيره ، وأتسع أهله ، وأضاء لأهل السماء كما تضيء نجوم السماء لأهل الدنيا . {الكافي ج2 : ص610 }

Imam al-Sadiq (a.s) said: “A house inside of which is a Moslem reciting Koran would appear to the inhabitants of the highest heaven as the glittering star would to the inhabitants of earth.” [Reference: Al-Kafee, Vol.2, p. 610]

عن أبي عبد الله (ع) أنه قال : إن البيت إذا كان فيه المرء المسلم يتلو القرآن يتراءاه أهل السماء كما يتراءى أهل الدنيا الكوكب الدري في السماء . {الكافي ج2 : ص610 }

Imam al-Sadiq (a.s) said: “It is reprehensible (not recommendable) for a Moslem to keep a dog in his house.” [Al-Wasaíl, from the book of guidelines of treating animals]

عن أبي عبد الله (ع) : يكره أن يكون في دار الرجل المسلم .. الكلب . {الوسائل من أبواب أحكام الدواب }

Imam al-Sadiq (a.s) said: “ No one acquires a dog but (the reward of) his work will decrease by a carat a day.” [Al-Wasaíl, from the book of guidelines of treating animals]

عن أبي عبد الله (ع) قال : ما من أحد يتخذ كلبا إلا نقص في كل يوم من عمل صاحبه قيراط . {الوسائل من أبواب أحكام الدواب }

Imam Áli (a.s) said: “There is no good in dogs, except hunting dogs and cattle dogs.” [Al-Wasaíl, from the book of guidelines of treating animals]

عن أمير المؤمنين (ع) لاخير في الكلاب .. إلا كلب صيد ، أو كلب ماشية . {الوسائل من أبواب احكام الدواب }

Imam al-Sadiq (a.s) said: “ Do not retain a hunting dog inside the house unless there is a door separating it from you.” [Al-Wasaíl, from the book of guidelines of treating animals]

عن أبي عبد الله (ع) قال : لاتمسك كلب الصيد في الدار إلا أن يكون بينك وبينه باب . {الوسائل من أبواب أحكام الدواب }

The Prophet (s.a.w) said: “Dogs are weak demons. So, when you are eating and a dog is present, you could either feed it or drive it a way because dogs have evil spirits.” [Al-Wasaíl, from the book of guidelines of treating animals]

قال رسول الله (ص) : الكلاب من ضعفة الجن ، فإذا أكل أحدكم الطعام وشيء منها بين يديه فليطعمه أو ليطرده فإن لها أنفس سوء.{الوسائل من أبواب أحكام الدواب }

The Prophet (s.a.w) said: “ When you hear dogs barking or donkeys braying, then seek refuge in Allah from the accursed Satan (it s a bad omen) for they see what you can’t. Do what you are commanded to do!” [Al-Bihar, Vol.62. P.64]

قال رسول الله (ص) : إذا سمعتم نباح الكلاب ، ونهيق الحمير .. فتعوذوا بالله من الشيطان الرجيم ، فإنهم يرون ولاترون فافعلوا ما تؤمرون . {البحار ج62 ص64 }

The Prophet (s.a.w) said: “ (archangel) Gabriel came to me and said: ‘We, the company of Angels, do not go into a house that has in it a dog, a statue or a urinal.” [Al-Bihar, Vol.73, p.159]

قال رسول الله (ص) : إن جبرائيل أتاني فقال : إنا معشر الملائكة لاندخل بيتاً فيه كلب ، ولاتمثال جسد ، ولاإناء يبال فيه .{البحار ج73 :ص159 }

According to abu-Baseer: “I asked Imam al-Sadiq (a.s) about (the permissibility of having cushions and rugs with sculptured images on them? He said: “ There is no objection to having them in the house.” “Sculptured images!” I repeated. He said: “As long as they are walked over.” [Reference: Al-Kafee Vol.6, p.527]

عن أبي بصير ، عن أبي عبد الله (ع) قال : سألته عن الوسادة والبساط يكون فيه التماثيل فقال : لابأس به ، يكون في البيت ، قلت : التماثيل ؟ .. فقال : كل شيء يوطأ فلا بأس به . {الكافي ج6 :ص527 }

According to Áli bin-Jafer: “I asked Imam Áli (a.s) if it is permissible to meditate in a house or a room that has a statue in it? He said: “Do not meditate in it if the statues are facing you. If there is no other way, you can cut their heads off. Otherwise, do not meditate in it.” [Reference: Al-Kafee Vol.6, p.527]

عن علي بن جعفر ، عن أبي الحسن (ع) قال : سألته عن الدار والحجرة فيها التماثيل أيصلّى فيها ؟ .. فقال : لاتصلّ فيها وفيها شيء يستقبلك إلا أن لاتجد بداً فتقطع رؤوسها وإلا فلا تصلّ فيها . {الكافي ج6 : ص527 }

According to Mohammed bin-Moslem: “I asked Imam al-Sadiq -a.s- about (whether it is permissible to keep) the statues of trees, the sun and the moon.
He said: “ There is no objection to it; as long as there is no (statues of) animals within them.” [Reference: Al-Bihar, Vol.73, p.160]

عن محمد بن مسلم قال : سألت أبا عبد الله (ع) عن تماثيل الشجر والشمس والقمر قال : لابأس مالم يكن فيه شيء من الحيوان. {البحار ج73 :ص160}

The Prophet (s.a.w) said: “ Take on poultry in your houses: they distract Satan from your young ones.” [Reference: Al-Bihar, Vol.73, p.163]

قال رسول الله (ص) : إتخذوا في بيوتكم الدواجن يتشاغل بها الشيطان عن صبيانكم .{البحار ج73 : ص163 }

Imam al-Sadiq (a.s) said: “ Doves are among the prophets’ birds.” [Al-Wasaíl, from the book of guidelines of treating animals]

عن الصادق (ع) قال : الحمام في طيور الأنبياء .{الوسائل من أبواب أحكام الدواب}

Imam al-Sadiq (a.s) said: “ The origin of the Kabah’s Holy Mosque doves is a remainder of the doves that belonged to Ishmael son of Abraham (a.s, both) which he took on for amusement.” [Al-Wasaíl, from the book of guidelines of treating animals]

عن أبي عبد الله (ع) قال : إن أهل حمام الحرم بقية حمام كانت لاسماعيل بن إبراهيم (ع) اتخذها كان يأنس بها . {الوسائل من أبواب أحكام الدواب}

Imam al-Sadiq (a.s) said: “ Indeed! The presence of doves in a house protects inhabitants against maladies caused by demons: the foolish demons that live in the house would play with the doves and leave people alone.” [Reference Al-Wasaíl, Vol.8, p.377]

عن أبي عبد الله (ع) قال : ليس من بيت فيه حمام إلا لم يصب أهل ذلك البيت آفة من الجن .. إن سفهاء الجن يعيشون في البيت فيعبثون بالحمام ويدعون الإنسان .{الوسائل ج8 : ص377}

I (anonymous) mentioned doves at Imam al-Sadiq’s (a.s). His comment was: “Take them on in your houses for they are lovable; Prophet Noah’s -a.s- prayer affected them. Moreover, they are the most amusing things in a house.” [Reference Al-Wasaíl, Vol.8, p.378]

ذكرت الحمام عند أبي عبد الله (ع) فقال : اتخذوها في منازلكم .. فإنها محبوبة لحقتها دعوة نوح (ع) .. وهي آنس شيء في البيوت . {الوسائل ج8 : ص378}

Imam Áli (a.s) said: “ The rooster has five qualities which it shares with prophets: Liberality, contentment, knowledge of prayer hours, frequent intimate association and jealousy (of honour).” [Reference Al-Wasaíl, Vol.8, p.383]

عن أبي الحسن (ع) قال : في الديك خمس خصال من خصال الأنبياء : السخاء ، والقناعة ، والمعرفة بأوقات الصلاة ، وكثرة الطروقة ، والغيرة . {الوسائل ج8 : ص383 }

The Prophet (s.a.w) said: “ Do not curse the rooster: His crying is for waking up people for prayer.” [Reference: guidelines of prayer hours]

عن رسول الله (ص) قال : لاتسبوا الديك لأن صياحه إنما هو لأجل إيقاظ الناس للصلاة. {الوسائل من أبواب أحكام المواقيت }

%d bloggers like this: